中华共同体与人类命运共同体
A Community of the Chinese Civilization and
A Community with Shared Future for Mankind
潘 岳
Pan Yue
2018年12月
December 2018
中国共产党不仅为人民谋幸福、为民族谋复兴，也为世界谋大同。习近平总书记首倡“构建人类命运共同体”，呼吁“建设持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的世界。”这是新时代中国共产党人立足中华共同体传统，针对国际社会的共同问题提出的中国方案。中华共同体既是政治共同体，也是民族共同体，更是文化共同体，具有丰富的理论内涵与实践特征。这将为广大非西方国家选择合乎自身传统的发展道路，为促进世界多元文明的交流互鉴，为淬炼构建人类命运共同体的“共同价值”而提供中国经验。
The Communist Party of China (CPC) not only seeks happiness for the Chinese people and rejuvenation for the Chinese nation, but strives for cosmopolitanism for the world. Chinese President Xi Jinping is the first to advocate building a community with shared future for mankind and an open, inclusive, clean and beautiful world that enjoys lasting peace, universal security, and common prosperity. This is the Chinese plan that the CPC of the new era has proposed to solve the common issues confronting the international community based on the tradition of the community of the Chinese nation. The community of the Chinese nation is a political, ethnic, and cultural community with great theoretical and practical significance, which would offer the Chinese experience for non-Western countries to choose a development path that complies with their own tradition, for all civilizations around the world to communicate with one another, and for the world to extract common values to build a community with shared future for mankind.
中华文明“政治共同体”的独特政制之道
习总书记指出，“世界上没有完全相同的政治制度模式，政治制度不能脱离特定社会政治条件和历史文化传统来抽象评判，不能定于一尊，不能生搬硬套外国政治制度模式。”中西方政治道路的不同，不是发展阶段的区别，而是文明基因的差异;中华文明“政治共同体”不是西方理论模式的“复制”，而是马克思主义与中华文明深度融合的产物。
The unique political system of the political community of the Chinese civilization
While delivering a report at the 19th National Congress of the CPC, President Xi Jinping said, “no two political systems are entirely the same, and a political system cannot be judged in abstraction without regard for its social and political context, its history, and its cultural traditions. No one political system should be regarded as the only choice; and we should not just mechanically copy the political systems of other countries.” The differences between the Chinese and western political paths lie in the DNA of civilization rather than in the development phase. The political community of the Chinese civilization is not a replica of the western theoretical model, but the result of a deep integration of Marxism and the Chinese civilization.
首先，中华文明“政治共同体”根植于中华悠久传统。中华文明是世界上唯一以国家形态发展至今从不断流的文明形态，即使遭遇重大挫折也没有分崩离析，根子在于政治共同体。它通过建立集中的政制结构，确保了中华民族共同体和文化共同体的完整;通过确立稳定的政治中心，保障了行政体系的执政效率和施政效果;通过强化民本思想，塑造“天下兴亡、匹夫有责”的政治伦理，形成了强大的“协商共治”传统;通过完善科举制度，选贤任能，促进阶层流动，确保了政权体系的开放性和先进性:通过大一统政治共同体的制度实践，塑造了国土不可分、国家不可乱、民族不可散、文明不可断的政治底线。即便在历史上中华民族最弱的时刻，“大一统”仍是中国人恪守的基本共识，亦是中国总能够从分裂中走向统一的历史逻辑。
First, the political community of the Chinese civilization is rooted in its time-honoured tradition. The Chinese civilization is the only civilization that has evolved till today as a state in the world and has not disintegrated even as it endured tremendous setbacks, which can only be explained by its political community. Its centralized political structure has ensured the integrity of the community of the Chinese nation and the cultural community; its stable political centre has ensured high efficiency and great effectiveness of its administrative system; its people-oriented thought has led to the political ethics that says everyone has a stake in his country’s rise or fall and the strong tradition of joint governance through consultation; its imperial examination system that sought to select and appoint people according to their merits promoted social mobility and ensured the regime remains open and progressive; and its institutional practice of the Grand Unification has shaped the political bottom line, which is that the territory shall not be divided, that the country shall not descend into chaos, that the nation shall not fragment, and that the civilization shall not fracture. Even at a time when the Chinese nation was weakest, the Grand Unification still remained the basic consensus of all the Chinese people and has been the historical logic for every successful transition of the country from secession to unification.
其次，中华文明“政治共同体”重塑于马克思主义中国化进程。马克思深刻批判资本主义国家为“虚假共同体”，主张建构国家与社会和谐共生、个体与集体共同发展的“真正的共同体”。马克思主义政治共同体强调国家与社会的全面协作，而不是国家与社会的分裂对抗;强调协商民主的有序推进，而不是冲击秩序破坏稳定的激进民粹;强调国家治理的多方参与和社会矛盾的共存转化，而不是以统治阶级与被统治阶级名义出现的对抗和斗争。由此，社会主义中国必须坚持立党为公、执政为民的政治伦理;必须强化人民民主，以人民为中心，全心全意为人民服务;必须重视追求团结、讲求实效的协商民主;必须实行中国共产党领导的多党合作与政治协商制度，促进整个社会的大团结大联合。
Second, the political community of the Chinese civilization has been shaped in the process of localizing Marxism in China. Karl Marx poignantly criticized capitalist countries as false community, and proposed to build a true community where the state and the society exist in harmony and individuals achieve joint development with groups. The Marxist political community highlights comprehensive coordination between the state and the society rather than divide and confrontation, orderly progression of consultative democracy rather than radical populism that disrupts order and stability, multi-party participation in national governance and coexistence and conversion of social contradictions rather than confrontation and struggle in the name of the ruling class and the ruled class. Hence, socialist China shall stick to the political ethics of running the Party for the public good and exercising the state power for the benefit of the people; enhance people’s democracy, put people first, and serve the people whole-heartedly; lay emphasis on the consultative democracy that seeks for solidarity and effectiveness; and uphold the system of multi-party cooperation and political consultation led by the CPC to promote the grand unification and coalition of the whole society.
第三，中华文明“政治共同体”升华于中华民族复兴征程。自1840年以来，中国人民饱受帝国主义侵略和中国政治分裂的苦难。辛亥革命之后，一味效仿西方的民主试验导致了中国更大的政治分裂与混乱局面。此后，正是中国共产党作为中华民族先锋队，把人民组织起来，扭转了“一盘散沙”的涣散局面，承担了救亡图存的历史使命，重建了政治共同体。新中国成立后，中国共产党在中国历史上第一次真正动员组织起了最广泛的人民群众，成功进行了人类历史上规模最大、涉及范围最广的政治、经济、社会、文化和生态变革。从革命到建设，从改革到复兴，正是因为中国共产党代表了最广大人民群众的根本利益，把人民对美好生活的向往作为自己的奋斗目标，才能够成为统揽各方力量的政治中坚，才能够实现中国从站起来到富起来到强起来，才能够不断巩固壮大超大规模的中华文明“政治共同体”。
Third, the political community of the Chinese civilization strengthens itself throughout the rejuvenation of the Chinese nation. The Chinese people have suffered from the imperialist aggression and the country’s political divide since 1840, which was exacerbated by the attempt to emulate the democratic experiment of the West after the Revolution of 1911. It was the CPC as the vanguard of the Chinese nation that mobilized the Chinese people to turn the tide and rebuild a political community with the historical mission to save the nation from subjugation and ensure its survival. After the founding of the People’s Republic of China, the CPC mobilized the Chinese people of unprecedented scale in the history of China to launch a successful political, economic, social, cultural, and ecological transformation unseen in the history of mankind in terms of its scale and scope. From revolution to development, and from reform to rejuvenation, it is because the CPC represents the fundamental interest of the overwhelming majority of the Chinese people and strives to reach the goal of meeting people’s aspirations for a better life that it has become the political party that centralizes all, made China stand up, grow rich, and become strong, and consolidated and expanded the giant political community of the Chinese civilization.
中华文明“民族共同体”的民族和谐之道
习总书记指出，“我国56个民族共同构成了你中有我、我中有你、谁也离不开谁的中华民族命运共同体。”中华文明由中国各民族共创共传共享，形成了悠久的“民族共同体”传统，充分体现了鲜明的民族和谐交往之道。
中国各民族历史上虽然不乏冲突，但最终都在不同阶段铸就了中华民族共同体。在先秦，商族起于东夷，周人起于戎狄，由夷狄而入华夏以主中原。在秦汉，秦人出于西戎而一统六国，完成了从西到东的华夏整合，汉朝设置“都护”经略西域而完成了由南往北的国家统合。在隋唐，经过魏晋南北朝以来的胡汉交融，王朝统治者一改以往“贵中华、贱夷狄”的民族歧视，代之以“爱之如一”的平等态度。在辽宋金时期，契丹大辽国提出“契汉一家”、“境分二国，而义若一家”，女真大金国提出“中州一体”、“皆是国人，不宜有分别”。在元代，创设行省制度，加强中央集权，强化边疆管辖，以宣政院“政教合一”体制将吐藩纳入中国版图。在明代，主张“胡汉一家”“华夷无间”“抚宇如一”，在清代，创制一系列因地制宜因俗而治的民族宗教法规和管理体制，在中央设立理藩院;在蒙古族聚居地区实行盟旗制度;在西藏地区以“金瓶掣签”制度册封达赖和班禅;在新疆地区设立伊犁将军，在东疆、南疆、北疆采取州县制、伯克制、札萨克制，就此奠定中华民族多元一体大格局。
中华民族共同体的发展史清楚表明，每一次民族大融合都促进了国家大一统和中华文明大发展;每一次国家大一统和中华文明大发展都强化了民族共同体意识。其和谐之道在于不同区域的农耕、绿洲、山地、草原文明的交流交融；在于不同民族的政权对于先进文明的主动选择弘扬；在于中华民族多元一体格局始终具有不断完善的制度实践与体制支撑。
The harmonious ethnic community of the Chinese civilization
As President Xi Jinping pointed out, the 56 ethnic groups in China form the community with shared future for the Chinese nation where every one of the Chinese people is interconnected. As the Chinese civilization is jointly created, inherited, and shared by all ethnic groups of China, we have a longstanding tradition of the ethnic community that fully reflects the harmony among all ethnic groups.
Despite various ethnic conflicts throughout the Chinese history, the community of the Chinese nation always prevailed in the end. In the pre-Qin period, the Shang clan originated from the Dongyi tribe, while the Zhou clan emerged from the Rongdi tribe, which dominated the Central Plain in China. In the Qin dynasty, the Qin clan that came from the Xirong conquered six states to unify them from China’s west to its east into one, and the Protectorate of China’s Western Regions was established in the Han dynasty to integrate China’s south with its north. In the Sui and Tang dynasties, after much integration between the Hu and the Han groups since the Wei, Jin, and Southern & Northern dynasties, the rulers replaced the previous discrimination against the ethnic groups from outside China’s Central Plain with the policy that all ethnic groups shall be treated equally. In the Liao, Song, and Jin dynasties, the Qidan in the Liao dynasty proposed one family for the Qidan and Han groups, and the Nüzhen in the Jin dynasty asserted one nation with no differences to ethnicity. In the Yuan dynasty, the system of administrative provinces was introduced to enhance centralization and strengthen jurisdiction over border regions, and the system of combining the state with the religion by setting up Xuanzheng Yuan the Bureau for Buddhist and Tibetan Affairs was built to incorporate Tubo into China’s territory. In the Ming dynasty, the Hu and the Han ethnic groups were treated as members in the same family. In the Qing dynasty, a series of ethnic and religious rules and regulations and systems were created, and Lifan Yuan the Board for Ethnic Affairs was set up as a central agency; the system of Meng and Qi was introduced in the Mongolian settlements; a golden-urn system was put in place in Tibet to recognize reincarnations of the Dalai Lama and the Panchen Lama; and the General of Ili was appointed to govern Xinjiang, with respective systems adopted to govern Eastern, Southern, and Northern Xinjiang, which laid a solid foundation for the pluralistic unity of the Chinese nation.
The history of the community of the Chinese nation has explicitly indicated that every ethnic integration promoted China’s grand unification and grand development of the Chinese civilization which increased awareness of the ethnic community. The key to its harmony lies in the communication among the agriculture, oasis, mountain, and grassland civilizations in different regions, the proactive attempt by the regimes of different ethnic groups to carry forward the progressive civilization, and the constantly-refined institutional practice and support of the diversified and integrated Chinese nation.
中华文明“文化共同体”的包容开放之道
习总书记指出，“中华文明是在中国大地上产生的文明，也是同其他文明不断交融互鉴而形成的文明。”中华文明之所以没有随着盛衰兴亡而断流中止，之所以能够遇强则强与时俱进，始终得益于中华文明是一个“文化共同体”，海纳百川，包容开放。
一方面，中华文明以文化认同塑造文化共同体。判定一个民族是否是中华民族大家庭一员的标志，不是种族，不是血缘，不是地缘，而主要是文化。正所谓“中国而夷狄也，则夷狄之;夷狄而中国也，则中国之”。自秦汉以降，“夷”不断通过接受中华文化而变为“夏”:反过来，“夏”也可以放弃自己原来的文化传统而变为“夷”。历史上多个少数民族政权在军事上打败了中原王朝，却在文化上主动遵奉中华文化。这些少数民族往往并非出于被统治地位而被迫接受中华文明，而是在处于统治者强势地位时主动选择中华文明。无论是作为“多元”的源头，还是作为“一体”的支撑，大多数少数民族在制度文明、语言文字、天文历法、文学艺术等方面都为中华文明的发展壮大做出了积极贡献。他们不仅是中华文明的接受者，更是中华文明的创造者。
另一方面，中华文明兼收并蓄会通外来文明。历史上，先有印度佛教的传入，后有西方基督教、伊斯兰教传入，中华文明均对其接纳吸收，形成了儒释道三教合一的中华文化主干，变外来宗教为中国化宗教。所以有了陆上丝绸之路的节点敦煌，汇集了中国、印度、希腊、伊斯兰四大文明:有了海上丝绸之路的起点泉州，呈现出佛教、道教、伊斯兰教、摩尼教等多种宗教和谐共处的文化奇观。近代以来，面对西方重大冲击和挑战，中国最终选择了马克思主义，开启了马克恩主义与中华文化相结合的历史进程，融多样族群于一体，汇多元文化于一炉，走出了一条中国特色社会主义道路。
正是因为中华文明开放而不封闭，包容而不排他，中庸而不极端，和平而不好战，面对文明的差异，中华文明才主张文明对话，而不是对抗。即使在中华文明被西方文明的强势打压的时候，中国的思想家们都没有放弃这一努力。正如梁启超所说，“拿西洋文明来扩充我的文明，又拿我的文明去补助西洋的文明，叫它化合起来成为一种新文明，正是我们的责任。”
The inclusive and open cultural community of the Chinese civilization
As President Xi Jinping put it, the Chinese civilization is the civilization created on the Chinese land and the civilization built on interactions with other civilizations. The reason why it didn’t perish with the vicissitudes is that it could always keep up with the times and remain inclusive and open as a cultural community.
On one hand, the Chinese civilization has shaped the cultural community with cultural identity. Whether an ethnic group belongs to the Chinese nation is determined not by race, blood, or geographical relationships, but by culture. As is said in the Spring and Autumn Annals or Chunqiu, anyone who agrees with the Chinese culture is a member of the Chinese nation. Since the Qin dynasty, ethnic groups outside China’s Central Plain have become part of the Chinese nation by accepting the Chinese culture, and vice versa. Several ethnic minority regimes conquered the dynasties in the Central Plain militarily, but all volunteered to follow the Chinese culture. They were not forced to accept the Chinese civilization as the ruled class, but actually proactive to choose it as the ruling class. Most ethnic minority groups have made great contributions to the development of the Chinese civilization in systems, languages, astronomy, calendar, literature, and art. They are not only the recipient but the maker of the Chinese civilization.
On the other hand, the Chinese civilization has been open to embrace foreign civilizations. It accepted Buddhism from India and Christianity and Islamism from the West, and localized them to form the Chinese culture dominated by Confucianism, Buddhism and Taoism. That’s why Dunhuang on the Silk Road was the place where the Chinese, Indian, Greek, and Islamic civilizations met and Quanzhou as the starting point of the Maritime Silk Road demonstrated the cultural wonder of the harmonious coexistence of multiple religions including Buddhism, Taoism, Islamism, and Manicheism. Since the start of modern times, in the face of huge shocks and challenges from the West, China eventually chose Marxism that launched the historical process of integrating Marxism with the Chinese culture and beat a socialist path with the Chinese characteristics that encompassed all ethnic groups and cultures.
The reason why the Chinese civilization advocates dialogue among civilizations rather than confrontation when confronted with civilizational disparities is that it has always been open, inclusive, moderate, and peaceful rather than isolated, exclusive, extreme, or bellicose. Even when it was heavily suppressed by the Western civilization, the Chinese philosophers never gave up on such ideology. As Liang Qichao said, it is our responsibility to enrich our civilization with the Western one, improve the Western civilization with the Chinese one, and integrate the two into a new civilization.
中华文明“命运共同体”的和平发展之道
习总书记指出，我们要“树立世界眼光，更好地把国内发展与对外开放统一起来，把中国发展与世界发展联系起来，把中国人民利益同各国人民共同利益结合起来”。这里的“统一起来”“联系起来”和“结合起来”，充分体现出构建人类命运共同体的精义。中国人最爱讲同呼吸共命运，中华文明最推崇“协和万邦、四海一家”，这为全人类建立祸福相依、安危与共的“命运”纽带，构建命运共同体提供了丰富的历史经验。
第一，中华文明追求天下大同，从无海外殖民。中国自古讲道义、重怀柔，崇尚“远人不服则修文德以来之”，反对穷兵黩武与扩张征服，从根子上就不同于西方含有殖民主义的“帝国”概念。历史上，中国与周边国家建立的是礼尚往来的朝贡体系而非掠夺性的殖民体系。明代传教士利玛窦对此感慨，“虽然他们有装备精良的陆军与海军，很容易征服邻近的国家，但他们的皇上和人民却从未想过要发动侵略战争。我仔细地研究了中国长达四千多年的历史，我不得不承认，我从未见到有这类征服的记载，也没听说过他们扩张国界。”新中国建立以来，中国也更多地是靠自身力量实现发展，而不是靠对外转移矛盾或攫取资源。比如中国的人地矛盾非常突出，用世界上7%的耕地养活了占世界20%的人口，靠得是我们越来越精密化的农业生产和杂交水稻，靠得是数千年可持续发展的生态伦理。全球化时代，中国会积极参与国际分工，进一步挖掘自身资源和市场优势，着力突破制约发展的资源环境瓶颈，致力于通过同各国不断扩大互利合作，有效解决关乎世界经济发展的重大问题。
第二，中华文明崇尚推己及人，从无强迫他人。既然是命运与共，就必然坚持人同此心、心同此理。既然是四海一家，就必然平等相待、和谐相处。中华文明“命运共间体”精神，始终强调“己所不欲、勿施于人”的理念，强调“将心比心”“推己及人”的同理心;反对“以眼还眼，以牙还牙”的狭隘观念，反对“先下手为强、后下手遭殃”的先发制人手段，反对非此即彼、唯我独尊的“排他性”心态。这些历经千百年的宝贵思想，很多已被世界公认为普遍伦理，写进了法国的《人权宣言》，刻在了联合国总部大楼大厅的墙上。
第三，中华文明坚持不往而教，从无文化霸权。作为“命运共同体”，中华文明从不进行强加于人的文化输出，更不推行以自我为中心的文化霸权主义。我们坚持文化多样性，绝不将自己的价值观强加于人，绝不会一厢情愿地输出意识形态。中国两千多年没派出一个儒生去外面传播过四书五经，反倒是全世界很多人来主动研究儒学;没有派出军人、教士、商人四处辐射性地向外征服输出，而是坐在原地，秉持自信，润物细无声地包容吸纳异族异质文化，最终形成民族文化共同体。中华文明共同体传统显然具有处理大规模人口、多文明形态共处共融的历史经验，显然可以弥补西方文明的诸多短板，可以为人类命运共同体的构建提供中国智慧。
一部浩荡的中华文明史没有霸权、没有扩张、没有殖民、没有掠夺、没有弱肉强食的炮舰政策、没有强加于人的不平等条约、没有干涉别国内政引起的文明冲突，没有强制性文化输出，没有西方国强必霸的逻辑。“人类命运共同体” 始终充满着深厚的历史底蕴和文化自信。
The peaceful development of the Chinese civilization for a community with shared destiny
As President Xi Jinping stressed, we have to adopt a global perspective to better integrate domestic development with opening-up, China’s development with global development, and the interest of the Chinese people with the joint interest of all the people around the world, which fully reflects the essence of building a community with shared future for mankind. The Chinese people very much favour the notion that all the people in the world share the same destiny, and the Chinese civilization very much upholds harmony among all countries in the world, which provides great historical experience for mankind to build a bond of common destiny and a community with shared future.
First, the Chinese civilization pursues universal peace and has never fought abroad for colonization. China has always believed in morality, justice, and conciliation, upheld virtue, and opposed military aggression through wanton use of force, expansion, and conquest, which in effect differs itself from the colonist empires in the West. China established the reciprocity-based tributary system with neighboring countries rather than the predatory colonial system. Matteo Ricci, a missionary to China in the Ming dynasty, said, “they have the well-equipped army and navy, which makes it very easy to conquer neighbouring countries, but their emperor and people have never thought about starting a war of aggression. After a thorough study of the Chinese history of over four thousand years, I have to admit that I have never seen any documentation of such conquest or heard of their intention to extend their borders.” Since the founding of the People’s Republic of China, we have relied very much on ourselves to develop, rather than resorted to transfer of internal contradictions abroad or exploitation of resources. For example, China had a very acute contradiction between its people and the land, but we fed 20% of the global population with only 7% of its arable land, which is attributable to our increasingly sophisticated agricultural production, hybrid rice, and ecological ethics of sustainable development over the past several thousand years. In the era of globalization, China would take an active part in international division of labor, further tap its own resources and market advantages, strive to solve the resource and environmental problems constraining development, and remain committed to greater mutually-beneficial cooperation with other countries in meeting grave challenges confronting global economic development.
Second, the Chinese civilization has always believed in putting oneself in someone else’s place without forcing others. A shared destiny means that we are of one heart and one mind, and one family means that we shall treat each other equally and live in harmony. The Chinese civilization upholds the community with shared destiny, underscores the concept of doing unto others as you would have them do unto you and the empathy of judging others as you would like to be judged by others, and opposes the narrow-minded concept of tit for tat, striking first to gain the initiative, and the egoistic mind of zero-sum game. Many of these invaluable thoughts passed on over several thousand years have been universally recognized as universal ethics that have been written in the Declaration of the Rights of Man and of the Citizen and engraved on the wall of the hall of the United Nations headquarters.
Third, the Chinese civilization has never sought for cultural hegemony. As a community with shared destiny, the Chinese civilization has never imposed any cultural export, much less the self-centred cultural hegemonism. We encourage cultural diversity and never impose our own values or export our own ideology with a wishful thinking. For the past two thousand years and more, China has not dispatched a single Confucian scholar to preach, only to find that many people around the world have volunteered to study Confucianism, and China has not sent out its troops, missionaries, or merchants abroad to conquer or export, but instead stayed at home with confidence and included the best of foreign cultures, to finally form an ethnic cultural community. History has proved that the community of the Chinese civilization has the experience of allowing huge populations and diverse cultures to live in harmony and the ability to refine the Western civilization, and can contribute the Chinese wisdom to building a community with shared future for mankind.
Hence, the history of the Chinese civilization has not been tainted by any hegemony, expansion, colonization, plunder, the law-of-jungle gunboat policy, coercive unequal treaties, clash of civilizations caused by interference in the internal affairs of other countries, coercive cultural export, or the Western logic of a power always seeking hegemony. Our vision of a community with shared future for mankind has always been sparkling with a great history and cultural confidence.
